{"id":19068,"date":"2021-11-24T10:52:25","date_gmt":"2021-11-24T05:52:25","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=19068"},"modified":"2021-11-24T10:52:25","modified_gmt":"2021-11-24T05:52:25","slug":"markaziy-osiyoda-ma%ca%bcrifiy-islom-tushunchasi-va-uning-rivojlanish-bosqichlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=19068&lang=oz","title":{"rendered":"MARKAZIY OSIYODA MA\u02bcRIFIY ISLOM TUSHUNCHASI VA UNING RIVOJLANISH BOSQICHLARI"},"content":{"rendered":"

X asrning oxirida Movarounnahr hayotida juda muhim voqealar yuz berdi. Somoniylar davlatining qulashidan keyin bu mintaqa ustidan hokimiyatni Qoraxoniylar o\u02bbz qo\u02bbliga oldi (hukm dav. 999-1211 yy.). Qoraxoniylar islomni qabul qilgan turk qabilalari ittifoqini boshqardi. Mintaqadagi turkiy xalqlar shahar-dehqonchilik mintaqalariga asta-sekin kirib kelishi va o\u02bbtroq bo\u02bblib qolishi arab istilolaridan ancha ilgari boshlangan edi. Barcha tarafdan sahrolar bilan o\u02bbralgan Movarounnahrning geografik joylashuvi o\u02bbtroq va ko\u02bbchmanchi xo\u02bbjaliklar orasidagi munosabatlarni bir-biri bilan uzviy bog\u02bblab qo\u02bbydi. Natijada Movarounnahrning o\u02bbtroq rayonlarida hanafiylik mazhabining qaror topishi bilan u, tabiiyki, turkiy xalqlar orasida ham tarqaldi.<\/span><\/p>\n

Ilk islom davrida bu mintaqada kaysoniyya-mubayyida, qarmatiyya-ismoiliyya, karromiyya, shofe\u02bciyya jamoalarining faol harakatlari ko\u02bbzga tashlanadi. Ayniqsa, shofe\u02bciylarning Shosh, Iloq, Isfijob, Taroz, Usbanikat, Forob singari markazlarda olib borgan faoliyati ko\u02bbp manbalarda o\u02bbz aksini topdi. Lekin, pirovard natijada Movarounnahrning hanafiylik markazlarining uzluksiz va muntazam kuchayib borishi yuqorida zikr etilgan o\u02bblkalarda ham hanafiylikning to\u02bbliq g\u02bbalabasini ta\u02bcminladi. Bu jarayonlar natijasida hanafiylik mazhabi an\u02bcanaviy islomga xos bo\u02bblgan barcha jihatlarni o\u02bbzida kasb etdi. Shu sababli Movarounnahrga kelgan Qoraxoniylar, Xurosonni zabt etgan ilk Saljuqiylar (hukm dav. 1038-1092 yy.) boshqa mazhablar ichida birinchi galda hanafiylarning homiylariga aylandi [1: 30].<\/span><\/p>\n

Somoniylar davlatining Movarounnahr va Xuroson qismlarining Qoraxoniylar va G\u02bbaznaviylar (hukm dav. 977-1186 y.y.) orasida bo\u02bblib olinishi Movarounnahrdagi jamiyat taraqqiyotiga katta ta\u02bcsir ko\u02bbrsatdi.<\/span><\/p>\n

Birinchidan, Movarounnahr o\u02bbzining islom tarixida ilk bor chuqur islom ta\u02bclimotlariga asoslangan xolda Xurosondan siyosiy jihatdan ajralib, rivojlana boshladi.<\/span><\/p>\n

Ikkinchidan, ulkan Qoraxoniylar davlati vujudga kelishi natijasida Movarounnahr hali islom chuqur kirib bormagan \u201cBilodut turk\u201d (Sirdaryoning o\u02bbrta va quyi havzasi, Yettisuv va Sharqiy Turkiston) bilan birga bir davlat tarkibiga kirdi. Ko\u02bbpchilik aholi uchun islom yangi voqelik edi. Ijtimoiy tafakkurda islom timsoli o\u02bbzlashtirildi va rivojlantirildi. U hali barqaror holatga yetishmagan edi. Butun mintaqa miqyosida Markaziy Movarounnahr shaharlari (birinchi o\u02bbrinda, Buxoro va Samarqand) ma\u02bcnaviy va madaniy markaz bo\u02bblib qoldi.<\/span><\/p>\n

Uchinchidan, Qoraxoniylar Somoniylarning markazlashgan boshqaruv tizimi o\u02bbrniga mayda aymoqlarga bo\u02bblib boshqarish tuzumini kiritdi. Bu tuzum mahalliy hokimlarni o\u02bbz hududlarida mustaqil qildi. Bu hududlarning markazlarida shahar hayoti jadallik bilan rivojlandi.<\/span><\/p>\n

Movarounnahrdagi siyosiy hokimiyatning almashuviga ko\u02bbpchilik aholi befarq (S.G., 1991) qaradi. Bu davrda Somoniylarning qo\u02bbshinlari orasida juda ko\u02bbp turkiylardan iborat qo\u02bbshin bor edi. Bir tarafdan, Qoraxoniylar mahalliy jamiyatdagi ijtimoiy fikrni, ikkinchi tarafdan, xalqaro ahvolni hisobga olib, o\u02bbzlarini \u201cmo\u02bbminlar amiri\u201d deb e\u02bclon qildi va Xalifa Qodir (hukm dav. 991-1031 yy.) nomidan tangalar zarb qila boshladi [2: 333].<\/span><\/p>\n

Qoraxoniylar davrida Buxoro va Samarqand bilan bir qatorda O\u02bbzgand, Axsikat, Koson, Marg\u02bbinon, Xo\u02bbjand, Koshg\u02bbar, Isfijob va boshqa viloyat markazlarida ham shahar hayoti taraqqiy etdi. Musulmon dunyosida shaharlar o\u02bbz-o\u02bbzini boshqarish organlariga ega emasdi. Shaharlar hayotining barcha taraflari, hattoki savdo-sotiqni tashkil qilish davlat apparati tomonidan nazorat qilinar va boshqarilar edi. Maishiy sohadagi qulaylik davlat rahbarining yoki shahar boylarining himmatiga bog\u02bbliq edi. Bunday sharoitda musulmon shaharlarida zamonaviy sotsiologlar ya\u02bcni \u201cnorasmiy liderlar\u201d deb atalgan shaxslarning roli juda katta edi. Ular asosan shahar aholisining barcha tabaqalari bilan bog\u02bblangan islom bilimdonlari va islom ilohiyotchilari orasidan chiqqan edi. Musulmon ulamolarining aksariyati savdo-sotiq, hunarmandlik faoliyatini olib borgan. Dinning aqidalarini axloqiy, huquqiy normalarini ishlab chiqish davlat va uning diniy muassasalarining emas, balki diniy nuqtai nazardan shaxsiy hukm chiqarish (ijtihod)ga ilmi yetarli deb tan olingan kishilar (mujtahid, muftiy) tomonidan chiqarilar edi[3]. Somoniylarga nisbatan islomiy dunyoqarashlari soddaroq bo\u02bblgan Movarounnahrning yangi hokimlari \u2013 Qoraxoniylar mahalliy ulamo-faqihlarga katta hurmat bilan qaradi. Yangi vaziyatda esa islom bilimdonlari sanalgan faqihlar ijtimoiy fikrning to\u02bbliq egalari bo\u02bblib qoldi. Biroq, hokimlar bilan faqihlar orasidagi munosabatlar bir tekis bo\u02bblmay, ba\u02bczida keskin tus olardi. Masalan, xoqonga nomaqbul maslahatlar bergani uchun mashhur faqih Shamsul aimma Muhammad ibn Ahmad Saraxsiy (vaf. 1093-94 y.) O\u02bbzgandga surgun qilinib, zindonband qilingan, 1069 yili Buxoroda Ismoil ibn Ahmad Saffor qatl etilgan. Lekin ko\u02bbpincha hukumat va diniy nomayondalar orasidagi munosabatlar tinch xarakterga ega bo\u02bblib, tomonlar bir-birlarining manfaatlarini hisobga olishga harakat qilgan. Markaziy shaharlardagi ijtimoiy barqarorlikka putur yetkazishi mumkin bo\u02bblgan faqihlar boshqa shaharlarga, ko\u02bbpincha Keshga surgun qilingan. Masalan, Shamsul aimma Halvoiy, Faxrul islom Pazdaviylarning vafotlaridan so\u02bbng ularning jasadlari Keshdan ona shaharlariga olib kelinib dafn etilgan. Qarama-qarshi turgan kuchlar o\u02bbrtasida muayyan muvozanat hukm surgan. Misol uchun, Buxoro jome masjidida hokimiyat tayinlagan xatib o\u02bbz xutbasini o\u02bbqib bo\u02bblgach, omma orasida boobro\u02bb bo\u02bblgan faqih namozga imomlikka o\u02bbtgan[4: 370b].<\/span><\/p>\n

Qoraxoniylar davrida iqtisodiyot, fan va madaniyat sohalarida mushtarak taraqqiyot yuz bergan. Hunarmandlik, savdo, fan, madaniyat, amaliy san\u02bcat rivojlangan. Kun sayin ko\u02bbpayib borayotgan madrasalarning katta xarajatlari vaqf mulklaridan tushgan daromadlar bilan qoplangan. Davlat arboblari, xayr\u00adehson egalari saroylar, do\u02bbkonlar va hammomlar qurib, ularni va ba\u02bczan o\u02bbz yerlarini madrasalarga vaqf qilar edi [5]. Mudarrislar, mutavallilar va tolibi ilmlarning maoshlari ushbu mulklardan keladigan daromaddan to\u02bblangan. Masalan, Ibrohim Tamg\u02bbochxon tomonidan yozilgan vaqfnomada belgilanganidek, Samarqand madrasasi mutavallisi (idora qiluvchisi)ning bir yillik maoshi 2000 dirham , fiqh mudarrisi maoshi 3600 dirham, adabiyot fanlari mudarrisi maoshi 1200 dirham, Qur\u02bconi karim mudarrisi maoshi 1200 dirham va toliblar maoshi 360 dirham bo\u02bblgan. O\u02bbsha davrda mavjud narxlarga ko\u02bbra, bir mudarrisning bir oylik maoshiga 150\u00ad200 dona yopilgan non, 2\u00ad3 ta qo\u02bby sotib olish mumkin bo\u02bblgan[6].<\/span><\/p>\n

Turk tadqiqotchisi Kavakji bergan ma\u02bclumotlarga ko\u02bbra, mazkur davrda 300 ga yaqin faqih mavjud bo\u02bblib, 150 dan ko\u02bbproq fiqhiy (huquqiy) asarlar, 20 ta fatovo (fatvolar majmualari) yozilib, ulardan 98 foizi hanafiy mazhabiga tegishli bo\u02bblgan.<\/span><\/p>\n

Malikshohning (hukm dav. 1072-1092 yy.) Movarounnahrga 1089 yildagi yurishidan keyin Qoraxoniylar o\u02bbzlarini Saljuqiylarning (hukm dav. 1038-1194 yy.) tobesi deb tan oldi. Saljuqiylarning Movarounnahr ichki ishlariga aralashuvi bu mintaqada hanafiylar va shofe\u02bciylarning o\u02bbrtasidagi ziddiyatlarning yanada keskinlashuviga olib keldi. Shofe\u02bciylarga qarshi kurash jarayonida hanafiylar kalom masalalarida Abul Yusr Pazdaviy, Abul Mu\u02bcin Nasafiy, Alouddin Samarqandiy sa\u02bcy-harakatlari bilan Moturidiyya ta\u02bclimotini qayta jonlantirdi. Usulul fiqh (islom huquqi qoidalari) sohasida Abu Zayd Dabusiy, Shamsul Aimma Saraxsiy, Faxrul islom Pazdaviy faoliyatlari natijasida hanafiylar an\u02bcanaviylik qat\u02bciy talablariga javob beruvchi izchil ta\u02bclimot, prinsiplari asosida yaratilgan asarlarga ega bo\u02bbldi. Furuul fiqh (islom huquqi sohalari) sohasida ham mazhab normalari shar\u02bciy dalillar asosida tartibga solindi. Bu sohada Burhonuddin Marg\u02bbinoniyning \u201cHidoya\u201d asari fiqh ilmining mislsiz yodgorligi sifatida butun islom olamida e\u02bctirof etildi. Bu davrda hanafiylar va shofe\u02bciylar o\u02bbrtasidagi keskin munosabatlar haqida ham manbalar xabar beradi.\u00a0 Movarounnahrlik hanafiylar o\u02bbz mazhablarining shofe\u02bciylardan ustunligini xalq ko\u02bbz o\u02bbngida turli dalillar bilan isbotlashga urindi: Abu Hanifaning Imom Shofe\u02bciydan ilgari yashagani, shuning uchun sahoba va tobeinlardan dars olgani, ustozlarining soni 400 dan oshiq ekani, aksincha, Imom Shofe\u02bciyning ustozlari soni 80 ga yetmasligi va ular orasida Abu Hanifa shogirdlarining borligi haqidagi faktlar keltirildi. Shuningdek, hanafiy olimi Shamsul aimma Saraxsiy Imom Shofe\u02bciydan 10 marta ko\u02bbproq matnni yod biladi deb isbotladi. \u201cAhli hadis\u201d va ular ichidan shofe\u02bciylar faoliyati katta shaharlarda, qishloqlarda, jumladan, Buxoro viloyatida, Shosh, Isfijob, Taroz, Usbanikat, Forob, Xiva shaharlarida kuzatiladi. Shoshda shofe\u02bciylik ta\u02bclimotini Abu Bakr Muhammad ibn Ali Qaffol Shoshiy (vaf. 976-77 y.) tarqatdi. Abbodiyning biografik to\u02bbplamida shoshlik besh faqihning tarjimai holi keltiriladi. Qoraxoniylar davri uchun ushbu mintaqa bo\u02bbyicha bironta ham hanafiy faqihning biografiyasi eslatilmaydi[7: 122].<\/span><\/p>\n

Sulton Sanjar (hukm dav. 1097-1157 yy.) hukmronlik yillarida mahalliy hanafiy faqihlarining bir guruhini boshqasiga qarshi qo\u02bbllab-quvvatlash siyosati olib borildi. Sulton Sanjar Safforiylar sulolasining sardori Ibrohim ibn Ismoil Safforni (vaf. 1139 y.) Marvga surgun qildi. U Buxoroda Sadrlar sulolasini qo\u02bbllab-quvvatladi. U sadrlar sulolasi asoschisi Abdulaziz ibn Umar ibn Moza va uning o\u02bbquvchisi Abdulaziz ibn Usmon Fazliy Nasafiy (vaf. 1138 y.) Buxoroda nishopurlik So\u02bcidiy hanafiy faqihlari oilasining noibi sifatida qozilik lavozimiga ta\u02bcyin etdi[8: 222].\u00a0 \u00a0\u00a0Davomi bor\u2026<\/strong><\/em><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
\n
    \n
  1. Agadjanov S.G. (1991) Gosudarstvo Seldjukidov i Srednyaya Aziya v XI-XII vv. \u2013 M.: Nauka.<\/span><\/li>\n
  2. Bartold V.V. Turkestan v epoxu mongolskogo nashestviya.\u2212 Sochineniye. T. I., T.VI. \u2013 M.: Vostochnaya literatura, 1963.<\/span><\/li>\n
  3. Bekmirzaev, I. (2020). SUBJECT: Q\u0100D\u012a\u02bcS D\u012aW\u0100N ACTIVITIES IN ISLAM (THE 10TH-13TH CENTURIES). The Light of Islam, 2020(2), 98-109 \/\/ https:\/\/uzjournals.edu.uz\/iiau\/vol2020\/iss3\/7.<\/span><\/li>\n
  4. \u00d6mer Soner Hunkan. T\u00fcrk Hakanl\u0131g\u0131 (Karahanl\u0131lar) Kurulu\u015f-Gel\u0131\u015fme-\u00c7\u00f6k\u00fc\u015f (766-1212). \u2013 Istanbul: Tan\u0131t\u0131m H\u0131zmetler\u0131 T\u0131caret L\u0131m\u0131ted \u015e\u0131rket\u0131, 2007. \u2013 523 b., Re\u015fat Gen\u00e7. Karahanl\u0131 Devlet Te\u015fk\u0131lat\u0131(XI-XII.Y\u00fczy\u0131l). \u2013 Istanbul: K\u00fclt\u00fcr Bakanl\u0131g\u0131 Yay\u0131nlfar\u0131, 1981.<\/span><\/li>\n
  5. Gafurova, Irodaxon (2020) \u201cROLE OF WAQF PROPERTIES IN THE HISTORY OF TURKESTAN,\u201d The Light of Islam: Vol. 2020 : Iss. 3 , Article 7 \/\/ https:\/\/uzjournals.edu.uz\/iiau\/vol2020\/iss3\/7<\/span><\/li>\n
  6. Kavakc\u0131 Y. Z. XI ve XII As\u0131rlarda Karahanl\u0131lar Devrinde Ma vara\u02bc al-Nahr \u0130slom Hukuk\u00e7ular\u0131. \u2212 Ankara: Sevin\u00e7 Matbaas\u0131, 1976.<\/span><\/li>\n
  7. Muminov A.K. Rol i mesto xanafitskix \u02bculama\u02bc v jizni gorodov Sentralnogo Mavarannaxra (II-VII\/VIII-XIII v): Dis. \u2026 dokt. ist. nauk. \u2013 Toshkent: TIU, 2003.<\/span><\/li>\n
  8. Bekmirzayev, I. I. (2014). Istoriko-pravovoye znacheniye zakonodateln\u044bx dokumentov, sostavlenn\u044bx v musulmanskom prave srednevekov\u044bmi mazxabami. Credo new, (1), 7-7 \/\/ Akademiya Google https:\/\/scholar.google.com\/scholar?<\/span><\/li>\n
  9. Bekmirzaev, I. (2014). Hanafi Legal Documents in Transoxiana. The Advanced Science Journal, 5.<\/span><\/li>\n
  10. Mahmud ibn Sulaymon Kafaviy. Kato\u02bcib a\u02bclomi-l-axyor. \u2013 Toshkent: O\u02bbz FA SHI. \u2013 Qo\u02bblyozma \u2116 91. \u2013 171a, 179b, 193a v.<\/span><\/li>\n
  11. Mahmud ibn Sulaymon Kafaviy. Kato\u02bcib a\u02bclomi-l-axyor. \u2013 Toshkent: O\u02bbz FA SHI. \u2013 Qo\u02bblyozma \u2116 91. \u2013 82b, 149b v.<\/span><\/li>\n
  12. Bosworth C.E. Abu Abdallah al-Khwarazmi on the technical terms of the secretary\u02bcs art (a contribution to the administrative history of mediaeval Islam) \/\/ Journal of the Economic and Social History of the Orient. \u2013 (Apr., 1969). \u2013 Vol. 12, \u2116 2.<\/span><\/li>\n<\/ol>\n<\/div>\n
    13. Norqobilov, Mirzoqul (2020) \u201cPhilosophical and logical analysis of sophistic thinking in the work \u201csharh al-aqeed annasafi\u201d by the great thinker Sadeddin Taftazani,\u201d The Light of Islam: Vol. 2020 :Iss. 3, Article 14 \/\/ https:\/\/uzjournals.edu.uz\/iiau\/vol2020\/iss3\/14.<\/span><\/div>\n
    Ilhomjon BEKMIRZAYEV<\/strong>,<\/span>
    \nO\u02bbzXIA kafedra mudiri, Tarix fanlari doktori,<\/span><\/div>\n
    Irodaxon GAFUROVA<\/strong>,<\/strong><\/span><\/div>\n
    Falsafa fanlari doktori (PhD), O\u02bbzXIA<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    X asrning oxirida Movarounnahr hayotida juda muhim voqealar yuz berdi. Somoniylar davlatining qulashidan keyin bu mintaqa ustidan hokimiyatni Qoraxoniylar o\u02bbz qo\u02bbliga oldi (hukm dav. 999-1211 yy.). Qoraxoniylar islomni qabul qilgan turk qabilalari ittifoqini boshqardi. Mintaqadagi turkiy xalqlar shahar-dehqonchilik mintaqalariga asta-sekin kirib kelishi va o\u02bbtroq bo\u02bblib qolishi arab istilolaridan ancha ilgari boshlangan edi. Barcha tarafdan sahrolar …<\/p>\n","protected":false},"author":1,"featured_media":19065,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMARKAZIY OSIYODA MA\u02bcRIFIY ISLOM TUSHUNCHASI VA UNING RIVOJLANISH BOSQICHLARI<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/bukhari.uz\/?p=19068&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MARKAZIY OSIYODA MA\u02bcRIFIY ISLOM TUSHUNCHASI VA UNING RIVOJLANISH BOSQICHLARI\" \/>\n<meta property=\"og:description\" content=\"X asrning oxirida Movarounnahr hayotida juda muhim voqealar yuz berdi. Somoniylar davlatining qulashidan keyin bu mintaqa ustidan hokimiyatni Qoraxoniylar o\u02bbz qo\u02bbliga oldi (hukm dav. 999-1211 yy.). Qoraxoniylar islomni qabul qilgan turk qabilalari ittifoqini boshqardi. Mintaqadagi turkiy xalqlar shahar-dehqonchilik mintaqalariga asta-sekin kirib kelishi va o\u02bbtroq bo\u02bblib qolishi arab istilolaridan ancha ilgari boshlangan edi. Barcha tarafdan sahrolar …\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=19068&lang=oz\" \/>\n<meta property=\"og:site_name\" content=\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/bukharicenter\/\" \/>\n<meta property=\"article:published_time\" content=\"2021-11-24T05:52:25+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/11\/bukhari_buxoriy2021_99.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"330\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Markaz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:site\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Markaz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"8 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=19068&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=19068&lang=oz\",\"name\":\"MARKAZIY OSIYODA MA\u02bcRIFIY ISLOM TUSHUNCHASI VA UNING RIVOJLANISH BOSQICHLARI\",\"isPartOf\":{\"@id\":\"https:\/\/bukhari.uz\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/bukhari.uz\/?p=19068&lang=oz#primaryimage\"},\"image\":{\"@id\":\"https:\/\/bukhari.uz\/?p=19068&lang=oz#primaryimage\"},\"thumbnailUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/11\/bukhari_buxoriy2021_99.jpg\",\"datePublished\":\"2021-11-24T05:52:25+00:00\",\"dateModified\":\"2021-11-24T05:52:25+00:00\",\"author\":{\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\"},\"breadcrumb\":{\"@id\":\"https:\/\/bukhari.uz\/?p=19068&lang=oz#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/bukhari.uz\/?p=19068&lang=oz\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/bukhari.uz\/?p=19068&lang=oz#primaryimage\",\"url\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/11\/bukhari_buxoriy2021_99.jpg\",\"contentUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/11\/bukhari_buxoriy2021_99.jpg\",\"width\":660,\"height\":330},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/bukhari.uz\/?p=19068&lang=oz#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/bukhari.uz\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"MARKAZIY OSIYODA MA\u02bcRIFIY ISLOM TUSHUNCHASI VA UNING RIVOJLANISH BOSQICHLARI\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/bukhari.uz\/#website\",\"url\":\"https:\/\/bukhari.uz\/\",\"name\":\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"description\":\"bukhari.uz\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/bukhari.uz\/?s={search_term_string}\"},\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"en-US\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\",\"name\":\"Markaz\",\"sameAs\":[\"https:\/\/www.bukhari.uz\/\"],\"url\":\"https:\/\/bukhari.uz\/?author=1\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"MARKAZIY OSIYODA MA\u02bcRIFIY ISLOM TUSHUNCHASI VA UNING RIVOJLANISH BOSQICHLARI","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/bukhari.uz\/?p=19068&lang=oz","og_locale":"en_US","og_type":"article","og_title":"MARKAZIY OSIYODA MA\u02bcRIFIY ISLOM TUSHUNCHASI VA UNING RIVOJLANISH BOSQICHLARI","og_description":"X asrning oxirida Movarounnahr hayotida juda muhim voqealar yuz berdi. Somoniylar davlatining qulashidan keyin bu mintaqa ustidan hokimiyatni Qoraxoniylar o\u02bbz qo\u02bbliga oldi (hukm dav. 999-1211 yy.). Qoraxoniylar islomni qabul qilgan turk qabilalari ittifoqini boshqardi. Mintaqadagi turkiy xalqlar shahar-dehqonchilik mintaqalariga asta-sekin kirib kelishi va o\u02bbtroq bo\u02bblib qolishi arab istilolaridan ancha ilgari boshlangan edi. Barcha tarafdan sahrolar …","og_url":"https:\/\/bukhari.uz\/?p=19068&lang=oz","og_site_name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","article_publisher":"https:\/\/www.facebook.com\/bukharicenter\/","article_published_time":"2021-11-24T05:52:25+00:00","og_image":[{"width":660,"height":330,"url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/11\/bukhari_buxoriy2021_99.jpg","type":"image\/jpeg"}],"author":"Markaz","twitter_card":"summary_large_image","twitter_creator":"@www_bukhari_uz","twitter_site":"@www_bukhari_uz","twitter_misc":{"Written by":"Markaz","Est. reading time":"8 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/bukhari.uz\/?p=19068&lang=oz","url":"https:\/\/bukhari.uz\/?p=19068&lang=oz","name":"MARKAZIY OSIYODA MA\u02bcRIFIY ISLOM TUSHUNCHASI VA UNING RIVOJLANISH BOSQICHLARI","isPartOf":{"@id":"https:\/\/bukhari.uz\/#website"},"primaryImageOfPage":{"@id":"https:\/\/bukhari.uz\/?p=19068&lang=oz#primaryimage"},"image":{"@id":"https:\/\/bukhari.uz\/?p=19068&lang=oz#primaryimage"},"thumbnailUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/11\/bukhari_buxoriy2021_99.jpg","datePublished":"2021-11-24T05:52:25+00:00","dateModified":"2021-11-24T05:52:25+00:00","author":{"@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c"},"breadcrumb":{"@id":"https:\/\/bukhari.uz\/?p=19068&lang=oz#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/bukhari.uz\/?p=19068&lang=oz"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/bukhari.uz\/?p=19068&lang=oz#primaryimage","url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/11\/bukhari_buxoriy2021_99.jpg","contentUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/11\/bukhari_buxoriy2021_99.jpg","width":660,"height":330},{"@type":"BreadcrumbList","@id":"https:\/\/bukhari.uz\/?p=19068&lang=oz#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/bukhari.uz\/"},{"@type":"ListItem","position":2,"name":"MARKAZIY OSIYODA MA\u02bcRIFIY ISLOM TUSHUNCHASI VA UNING RIVOJLANISH BOSQICHLARI"}]},{"@type":"WebSite","@id":"https:\/\/bukhari.uz\/#website","url":"https:\/\/bukhari.uz\/","name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"bukhari.uz","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/bukhari.uz\/?s={search_term_string}"},"query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"Person","@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c","name":"Markaz","sameAs":["https:\/\/www.bukhari.uz\/"],"url":"https:\/\/bukhari.uz\/?author=1"}]}},"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/19068"}],"collection":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=19068"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/19068\/revisions"}],"predecessor-version":[{"id":19069,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/19068\/revisions\/19069"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/19065"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=19068"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=19068"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=19068"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}